The Trinity Of Brazilian Modernity

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Brazil wants to compete on a global stage – always has been concerned with how it’s viewed from the outside world. Its modernity has been judged by how it’s perceived by the outside world - miscegenation, immigration or the abolition of slavery - progress in the form of economic development has gone hand in hand with the treatment of Brazil’s indigenous community, with the “post-independence desire for defensive dominion over the ‘empty landscape’; thus fashioned Native peoples as one of the many resources to be exploited in the interest of technological development”, in which Tracy Guzmán labels ‘the trinity of Brazilian Modernity, a Republican push to develop and modernize concluding in the goals of “educating strange, underdeveloped, illiterate, and primitive peoples and equipping them with books, weapons and new technologies to safeguard Brazilian territory” (Guzmán, Pp: 109). Indians were constantly defined by what they were and what they lacked, and using the Amazon as a realm of “science, it also was a near-magic antidote to Brazil’s inferiority complex vis-à-vis the Old World” (Slater, Pp: 200), thus culminating during the first few decades of the twentieth century, the Indian Protection Service in 1910, was created to facilitate the economic integration of Indians, over 100 posts were created around the country, which were deliberate micro-models of “national modernity, equipped with electricity, efficient agriculture technologies, innovative infrastructure, and most important, self-sacrificing and patriotic personnel” (Guzmán, Pp: 114). A later precursor to the Amazonian Vigilance System (SIVAM), a “Vargas era desire to control Brazilian airspace that intensified under military rule in the 1970s and early 1980s” (Guzmán... ... middle of paper ... Indians-perpetually-on-the-way-to-Brazilianness” how will this relationship be reflected in “national thought and practices” because any “meaningful form of autonomy will ultimately”… “Be granted by the Brazilian state” (Guzmán, pp: 61). In conclusion, the relationship between modernity and indigeneity has been a complex one with deep historical parameters that have repeated themselves because of colonial contexts that have not been fully acknowledged or dealt with. Modernity has taken away from what it is to be Indigenous in Brazil but in recent times enabled this deep injustice to be rectified with new economic, cultural and social rights. It is only with time, we shall see if these rights are protected and reinforced, but with the current political and economic climate in Brazil, it will be potentially difficult uphold these or go against powerful economic and

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